The power of reason which belongs in some degree to every rational human being asserts itself by inquiring about the origin of all things. Consciousness of self and of all surrounding one identifies realities which engender the twofold conviction that, regardless of the remoteness of the time, what appears must have had a beginning and—since all creation is so marvelously designed and arranged—that there must have been a mind of infinite competency and omnipotent power to create or cause all things to exist. Merely to drive the idea of origin back into oblivion, as the evolutionist does, serves only to confuse the mind and enlarge the sphere of uncertainties; for the central problem will remain—the problem of a first cause is no nearer solution. Regardless of a supposed process of development, the germ out of which it might be claimed that creation with its unnumbered supernatural features has developed in accord with natural or accidental methods, there is still call for explanation of the astounding necessity that said germ enfolded the universe in itself. There arise, therefore, but two basic ideas respecting origin: (1) that of natural development and (2) that of divine creation. Lying in between these two wholly irreconcilable propositions are various shades of theistic evolution—an attempt on the part of men to account for the undeveloped form of life and matter with which the universe is supposed to have begun by ascribing them both to Deity. The crass unbelief and rejection of God and His Word which in reality characterizes every form of evolution is mitigated not at all by such excursions into the realms of fiction as the theistic evolutionist takes to bring God into the picture, for he not only rejects the divine revelation in its literal form but minimizes in every respect the divine elements that may have become incorporated into his scheme of interpretation. The general doctrine of creation may, then, be divided into (1) that which accepts the divine revelation and (2) that which rejects the revelation.
1. Accepting Revelation. The creation of a universe out of nothing is an achievement so beyond the range of human understanding that it can be received as truth only through a sufficient confidence in, and recognition of, the One who creates. It is written, "Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear" (Heb. 11:3). Faith is the basic requirement; but to the unregenerate man Almighty God is not sufficiently real to serve as a cause for anything. The Apostle declares, "But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned" (1 Cor. 2:14). Therefore, to say to the unsaved man that God has done, is doing, or will do anything provides no satisfactory explanation for the manner in which it is done. Without a sufficient recognition of God, which only regenerate persons can possess, the unregenerate are shut up to natural forces when attempting to discover the origin of life and matter. Godless scientists boast, of course, that they accept nothing which is not demonstrated by proved facts; but when approaching the problem of origins they either advance the most unproved, grotesque, and absurd speculations or else withdraw into the awkward silence to which reasonable men flee when they realize that they do not know. Science may assert that the Christian does not know how creation was accomplished, and that is true to the extent that he does not know God's method; but he does know God as his Creator. The Christian's satisfaction respecting the origin of things is not due to mere unenlightened, fantastic credulity; rather, he has found One who can do all He says that He has done or ever will do, and thus ends his quest for a sufficient Cause.
It should be noted at this point again that the unsaved cannot recognize God. They are equally incapable of understanding the ground of faith upon which the enlightened, regenerate person stands. Argument avails nothing. The two schools of thought on the subject are not only widely separated in viewpoint, but remain hopelessly apart until the unregenerate come to know God. The divine-creation revelation does not contend, as falsely charged, that nothing has produced nothing. This assertion made by the spiritually unenlightened only demonstrates anew their inability to recognize God. To them He, by reason of being nothing in their concept, could produce nothing. On the other hand, to say that God the infinite One produced something out of nothing may defy human comprehension, but it does not exhaust the resources of infinity. The revelation regarding divine creation, incidentally, is not restricted to the early chapters of Genesis, at the beginning of Scripture. The entire Bible is constructed on the divine-creation truth. The Sacred Text not only asserts divine creation at its beginning, but upholds it and proceeds on its sure foundation in every succeeding step where there is unfolding of truth.
2. Disregarding Revelation. Exceedingly damaging indictments must be brought against every form of evolutionary belief. It contradicts what God says. The effect of this sin is far-reaching. So far as can be done by man, it dismisses God from His universe. By divine arrangement, God's character and immediate presence is the norm as well as reason for every moral standard in the universe. A man who does not recognize God is, apart from feeble social ideals which reflect some knowledge of God, a law unto himself; the moral wreckage in the world of education is thus directly traceable to "scientific" theories embraced by educational leaders who repudiate God. There is but one cure for the utter failure of the race, and that is for the individual to be born spiritually from above, to come thus to know God, to know His power, His character, and His faithfulness.
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